A verse by verse commentary on Joshua 3 dealing with the crossing of the Jordan river with the Ark going ahead of the people, and God exalting Joshua ad He did Moses.

1. JOSHUA 3 COMME TARY
EDITED BY GLE PEASE
Crossing the Jordan
1 Early in the morning Joshua and all the
Israelites set out from Shittim and went to the
Jordan, where they camped before crossing over.
BAR ES, "“The acacia groves” (Exo_25:5 note) of Shittim on both sides of Jordan
line the upper terraces of the valley (compare 2Ki_6:4). They would be in this part at
some six miles distance from the river itself.
CLARKE,"Joshua rose early - Archbishop Usher supposes that this was upon
Wednesday, the 28th of April, A. M. 2553, the fortieth year after the exodus from Egypt.
From Shittim, where they had lately been encamped, to Jordan, was about sixty stadia,
according to Josephus; that is, about eight English miles.
GILL, "And Joshua rose early in the morning,.... The morning after the spies had
returned and made their report; which, as Kimchi rightly observes, was the ninth of
Nisan; for on the morrow, which was the tenth, the people passed over Jordan, see Jos_
3:5. Moses, according to the Jewish writers, died on the seventh of Adar or February; the
thirty days of his mourning ended the seventh of Nisan or March; two days before they
were ended the spies were sent, who returned on the eighth day of the month; and the
morning following Joshua rose early, which shows his readiness and alacrity to proceed
in the expedition he was directed and encouraged to:
and they removed from Shittim, and came to Jordan; from Shittim in the plains
of Moab, to the river Jordan:
he and all the children of Israel; he as their general, and they an army of six
hundred thousand fighting men under him, besides women and children, and others
that came along with them:
and lodged there before they passed over; lay there encamped a night before they
passed over the river Jordan.

2. HE RY, "Rahab, in mentioning to the spies the drying up of the Red Sea (Jos_2:10),
the report of which terrified the Canaanites more than anything else, intimates that
those on that side the water expected that Jordan, that great defence of their country,
would in like manner give way to them. Whether the Israelites had any expectation of it
does not appear. God often did things for them which they looked not for, Isa_64:3.
Now here we are told,
I. That they came to Jordan and lodged there, Jos_3:1. Though they were not yet told
how they should pass the river, and were unprovided for the passing of it in any ordinary
way, yet they went forward in faith, having been told (Jos_1:11) that they should pass it.
We must go on in the way of our duty though we foresee difficulties, trusting God to help
us through them when we come to them. Let us proceed as far as we can, and depend on
divine sufficiency for that which we find ourselves not sufficient for. In this march
Joshua led them, and particular notice is taken of his early rising as there is afterwards
upon other occasions (Jos_6:12; Jos_7:16; Jos_8:10), which intimates how little he
loved his ease, how much he loved his business, and what care and pains he was willing
to take in it. Those that would bring great tings to pass must rise early. Love not sleep,
lest thou come to poverty. Joshua herein set a good example to the officers under him,
and taught them to rise early, and to all that are in public stations especially to attend
continually to the duty of their place.
JAMISO , "Jos_3:1-6. Joshua comes to Jordan.
Joshua rose early in the morning — On the day following that on which the spies
had returned with their encouraging report. The camp was broken up in “Shittim” (the
acacia groves), and removed to the eastern bank of the Jordan. The duration of their stay
is indicated (Jos_3:2), being, according to Hebrew reckoning, only one entire day,
including the evening of arrival and the morning of the passage; and such a time would
be absolutely necessary for so motley an assemblage of men, women, and children, with
all their gear and cattle to make ready for going into an enemy’s country.
CALVI , "1.And Joshua rose early, etc We must remember, as I formerly
explained, that Joshua did not move his camp till the day after the spies had
returned, but that after hearing their report, he gave orders by the prefects that
they should collect their vessels, as three days after they were to cross the Jordan.
(43) His rising in the morning, therefore, does not refer simply to their return, but
rather to the issuing of his proclamation. When the three days were completed, the
prefects were again sent through the camp to acquaint the people with the mode of
passage. Although these things are mentioned separately, it is easy to take up the
thread of the narrative. But before it was publicly intimated, by what means he was
to open a way for the people, the multitude spread out on the bank of the river were
exposed to some degree of confusion.
It is true, there were fords by which the Jordan could be passed. But the waters
were then swollen, and had overflowed, so that they might easily prevent even men
altogether without baggage from passing. There was therefore no hope, that women
and children, with the animals, and the rest of the baggage, could be transported to
the further bank. That, in such apparently desperate circumstances, they calmly
wait the issue, though doubtful, and to them incomprehensible, is an example of
faithful obedience, proving how unlike they were to their fathers, who, on the

3. slightest occasions, gave way to turbulence, and inveighed against the Lord and
against Moses. This change was not produced without the special agency of the Holy
Spirit.
The Jordan, then, by far the most important river of Palestine, is formed, near its
northern frontiers, by several streams which descend from the mountains of
Lebanon, and after flowing nearly due south, for a direct distance of about 175
miles, discharges its waters into the north side of the Dead Sea. In the upper part of
its course, before it reaches the late of Tiberius, more familiarly known by its usual
scriptural name of the Sea of Galilee, it has much of the character of an impetuous
torrent, and is hemmed closely in on both sides by loftly mountains, but on issuing
from the south side of the lake, it begins to flow in a valley, the most remarkable
circumstance connected with which, is its great depth beneath the level of the ocean.
Even the Sea of Galilee is 84 feet, and the Dead Sea, where the Jordan falls into it is
1337 feet beneath this level. The intervening space between the two seas, forms what
is properly called the valley of the Jordan, and consists of a plain, about six miles
across in its northern, but much wider in its southern half, where it spreads out, on
its east or left bank, into the plains of Moab, and on its west or right bank, into the
plains of Jericho. This valley, throughout its whole length, is terminated on either
side by a mountain chain, which in many parts rises so rapidly as soon to attain a
height exceeding 2500. Within the valley thus terminated, a minor valley is enclosed.
It is about three quarters of a mile in breadth, and consists, for the most part, of a
low flat, bounded by sandy slopes, and covered by trees or brushwood. early in the
center of this flat the river, almost concealed beneath its overhanging banks,
pursues its course, with few large windings, but with such a multiplicity of minute
tortuosities, that though the direct distance is not more than sixty-five, the indirect
distance or total length of the stream is estimated at not less than two hundred
miles. The river, in its ordinary state, within its banks, has a width of from twenty to
thirty yards, and a depth, varying from nine to fifteen feet. The banks are there
from twelve to fourteen feet high, and immediately beyond them, the flat bears
evident marks of being frequently inundated. These inundation’s take place in
spring, and are caused by the melted snow brought down, partly by the three
principal tributaries of the Jordan, the Jarmuch, or Shurat-el-Mandour, the
Jabbok, or Zerka, and the Arnon, or Wady Modjet, which all join it from the east,
but chiefly by the main stream, which is then copiously supplied from the snowy
heights of Lebanon. This rising of the waters, of course, begins as soon as the
thawing influence of the returning heat begins to be felt, but does not attain its
maximum till the impression has been fully made, or, in the first weeks of April.
Such was the state of the stream as the Israelites now safely assumed to have been
from seven to Twelve miles north of the Dead Sea, and not far from the Bethabarah,
where our Savior, after condescending to receive baptism at the hands of his
forerunner, went up from the banks, while the heavens opened, and the Spirit of
God descended like a dove, and lighted upon him. — Ed.
COFFMA , "Verse 1
ISRAEL CROSSES THE JORDA RIVER

4. Joshua 3 and Joshua 4 must certainly stand on a very high plateau of importance,
due not merely to the astounding miracle that took place, but also to the typical
nature of the historic movement of Israel across the Jordan River into the Promised
Land. The narrative here weaves together a number of very important elements:
(1) the elevation of Joshua in the estimation of the people;
(2) the function of the ark of the covenant and the priests who carried it;
(3) the beginning of the crossing, its continuation, and its conclusion;
(4) the erection of two memorials - one in the middle of Jordan, the other at Gilgal;
(5) the cessation of the manna; and
(6) the timing of the event with reference to the 10th of Abib and the approach of
the First Passover in Canaan.
As recorded here, the narrative is very complex. As Blair pointed out, this
complexity is the very thing overlooked by, "Those who have attempted to solve this
narrative by appealing to `different accounts' woven together."[1] We might be able
to forgive such explanations if there were any different accounts, but, of course, this
is the only account that has come down through history. Those ephemeral,
imaginary "accounts" prior to this one are known to be non-existent except in the
imaginations of men who are already committed to a denial of the sacred record
found in the Bible.
If one wonders why famous and honored "scholars" blunder so disastrously in the
interpretation of miracles, Woudstra accurately explained it thus:
"In the Biblical view, MIRACULOUS events have one unambiguous and clear
meaning. Those who do not accept them as such fly in the face of evidence which all
can see. Only blindness of mind caused by sin makes people misinterpret
miracles."[2]
The peculiarities of the narrative of these two chapters are marked by the piecemeal
manner of its relation. There is a free use of provisional endings, which do not signal
the final conclusion of a given factor at all, but the interruption of the record in
order for the historian to insert a parenthesis, a prolepsis, or to take up another
phase of the overall history. This episodic treatment of the grand event related here
is nothing new to the histories of the times of Joshua and earlier. We shall meet with
it again in Joshua 10. It is an undeniable earmark of the near mid-second
millennium writings that have come down through history. Keil has favored us with
a step-by-step analysis of these two chapters as follows:
The final preparations for the crossing (Joshua 3:1-6).

5. The commencement of the crossing (Joshua 3:7-17).
The further progress of the crossing (Joshua 4:1-14).
The crossing concluded (Joshua 4:15-24)[3]
Furthermore, in each of the final three sections outlined by Keil, the account is
arranged according to the following plan:
In each of them, God's command to Joshua comes first (Joshua 3:7,8; 4:2,3; and
Joshua 4:15,16).
Then there is the communication of this command to the people of Israel.
This is followed by the execution of God's command through Joshua (Joshua 3:9-17;
4:4-13; 4:17-20).[4]
The above are some of the considerations that lie behind the decision to treat these
two chapters as a single unit in this commentary.
"And Joshua rose up early in the morning; and they removed from Shittim, and
came to the Jordan; and they lodged there before they passed over."
Why was this preliminary approach made? Shittim was at most only five or six
miles from the river, but here Joshua brought Israel to the very brink of the Jordan.
Many have thought that God wanted the people to get a good look at that river in
flood stage before they passed over it, and this is probably the correct explanation.
Pink saw this three-day pause by the terrible Jordan as God's impressing upon the
Israelites, "that they had no means of crossing it, that they were utterly helpless,
and that they were thus completely shut unto God as their only hope."[5]
THE JORDA RIVER
This terrible river, lying at the bottom of the most spectacular gash upon the surface
of the planet earth, most of its course lying even below the level of the sea, is an
astoundingly appropriate symbol of death.
The very name "Jordan" means "descender."[6] The Encyclopaedia Brittanica
gives the meaning as "the down-comer."[7] Such names reflect the amazing
steepness of the river throughout its course. From its source to its entry into the
Dead Sea the distance is only about 65 miles, but the river meanders for a length of
about 200 miles, with "an average loss of altitude of about 9 feet per mile."[8] The
rank vegetation on each side of the river abounds with large quantities of castor oil
plants, oleanders (poisonous), tamarisks, and acacias.[9]
The landscape on each side of the Jordan was in most places covered with the rank
growth due to the annual flooding, and it was a cluttered mass of deposits of mud,

6. gravel, dead weeds, driftwood, and exposed roots of trees. The swiftness of the river
was rendered even more dangerous by its zig-zag current and muddy bed. It could
easily sweep a man from the side into midstream. In the April flood, the Jordan just
about doubled in size, from its usual 90 to 100 feet in width to almost twice that.[10]
In a very real sense, Jordan was the river of death. It terminated in the Dead Sea,
where life is impossible. The salinity of the Dead Sea surpasses that of any other
body of water on earth. Its waters have been called "a syrup of sodium chloride"!
But over and beyond these characteristics which certainly entitle the river to stand
as a symbol of death, it is in the Grand Analogy of the Two Israels that its unique
place in this function is sealed and certified. (See the details of the Grand Analogy in
Vol. 7 of my .T. series of commentaries, pp. 149,150.) Just as Joshua led Israel over
Jordan into the Promised Land, just so our Lord Jesus Christ leads Christians (the
ew Israel) over the Jordan of death into "the eternal habitations!"
TRAPP, "Joshua 3:1 And Joshua rose early in the morning; and they removed from
Shittim, and came to Jordan, he and all the children of Israel, and lodged there
before they passed over.
Ver. 1. And Joshua rose early in the morning,] viz., Of the ninth day of the first
month, called Abib; as on the tenth day [Joshua 4:19] - which was the day wherein
the paschal lamb was set apart - the Israelites entered the land of Canaan under the
command and conduct of Joshua, who was a type of Jesus Christ, by whom we have
"the purchased possession, unto the praise of his glory." [Ephesians 1:14]
Removed from Shittim.] In the plains of Moab. See Joshua 2:1.
PETT, "Chapter 3. The Momentous Crossing of the Jordan.
Joshua removed from Shittim to the River Jordan, where they stayed a short while,
after which the people were directed to move once they saw the Ark being borne by
the priests, and the distance that they should keep from it because it was holy. They
were ordered to sanctify themselves against the next day, when wonders would be
wrought, and then the priests would be ordered to take up the Ark and go in front
of the people. Joshua was encouraged by YHWH, and instructed to command the
priests, when they came to the Jordan, to stand still in it. So he declared to all the
people that, as a token that God would drive the Canaanites from before them, as
soon as the feet of the priests bearing the ark should tread in the waters of Jordan,
the waters would be parted, and make way for them to pass through. And this was
what actually happened so that all the Israelites passed over on dry ground.
Joshua 3:1
‘And Joshua rose up early in the morning, and they removed from Shittim and

7. came to Jordan, he and all the children of Israel, and stayed there temporarily
before they passed over.’
The following morning Joshua gave orders and they struck camp and moved to the
edge of the Jordan, where they set up a temporary encampment. The excitement
must have been intense. The big moment for which they had waited so long had
arrived.
“Joshua rose up early in the morning.” Compare Joshua 6:12; Joshua 7:16; Joshua
8:10. He wanted to make full use of the day. While the people did have lampstands
which gave off dim light, daytime was the time for doing things, and people
therefore tended to rise at dawn and go to bed ‘early’, especially when something
important was going on.
BE SO , "Joshua 3:1. Joshua rose early in the morning — ot after the return of
the spies, as may seem at first view, but after the three days mentioned Joshua 1:11,
when orders were given to the army to make all necessary provision for invading the
enemies’ country. They came to Jordan — and lodged there — That night, that they
might go over in the day-time, that the miracle might be more evident and
unquestionable, and might strike the greater terror into their enemies.
COKE, "Ver. 1. And Joshua rose early in the morning, &c.— Early the next
morning, after he had ordered the army to make all necessary provision for speedily
entering the enemy's country, (chap. Joshua 1:10-11.) he raised the camp; and the
Israelites, who were at Shittim from the fifth day of the eleventh month of the
fortieth year after their departure out of Egypt, advanced to the banks of the
Jordan.
And lodged there before they passed over— The French version renders this, and
lodged there that night; and the Vulgate, they came to Jordan, where they tarried
three days. The truth is, that the Hebrew word jalinu, signifies not only to pass the
night, but also to tarry some time; to stop. Every one agrees, that God chose that the
miraculous passage of the Jordan should be performed in the day-time, either that
the prodigy might be more incontestable, or that it might spread more terror among
the Canaanites.
CO STABLE, "Verses 1-6
Joshua may have moved the nation from Shittim to the Jordan"s edge at
approximately the same time he sent the spies on their mission (cf. Joshua 3:1-2;
Joshua 1:11; Joshua 2:22). However, the sequence of events was probably as it
appears in the text. Chapter1 Joshua 3:11 describes one three-day period during
which the spies were in Jericho and the hills. A second, overlapping three-day
period began on the next day (day four) with the people"s arrival at Shittim (
Joshua 3:1), and concluded two days later (on the sixth day) with the officers giving
the people last-minute instructions about the crossing ( Joshua 3:2-4). The people
then crossed the Jordan on the next day (day seven). [ ote: David M. Howard
Jeremiah , ""Three Days" in Joshua 1-3 : Resolving a Chronological Conundrum,"

8. Journal of the Evangelical Theological Society41:4 (December1998):539-50.]
"Duty often calls us to take one step without knowing how we shall take the next;
but if brought thus far by the leadings of Providence, and while engaged in his
service, we may safely leave the event to him." [ ote: Bush, p41.]
God continued to lead His people by means of the ark. Whereas in the wilderness
the cloudy pillar over the ark was the focus of the Israelites" attention, now the ark
itself became the primary object of their interest. The writer mentioned the ark17
times in chapters3,4. It was the visible symbol that God Himself was leading His
people into the land and against their enemies.
". . . the ark was carried in front of the people, not so much to show the road as to
make a road by dividing the waters of the Jordan, and the people were to keep at a
distance from it, that they might not lose sight of the ark, but keep their eyes fixed
upon it, and know the road by looking at the ark of the covenant by which the road
had been made, i.e, might know and observe how the Lord, through the medium of
the ark, was leading them to Canaan by a way which they had never traversed
before; i.e, by a miraculous way." [ ote: Keil and Delitzsch, p41.]
Other frequently recurring words in chapters3,4are "cross" and "stand"
used22and five times respectively. These words identify other emphases of the
writer.
The people"s self-consecration ( Joshua 3:5) consisted of their turning their hearts
to God and getting their attitudes and actions right with Him (cf. Matthew 3:2;
Matthew 4:17). God had previously promised to do wonders ( Joshua 3:5, awesome
miracles) when they would enter the land (cf. Exodus 34:10). Undoubtedly the
people had been looking forward to seeing these miracles in view of what their
parents had told them and what some of them remembered about the plagues in
Egypt.
Verses 1-12
B. Entrance into the land3:1-5:12
The entrance into the land was an extremely important event in the life of Israel.
The writer marked it off in three major movements. Each one begins with a
command from God to Joshua ( Joshua 3:7-8; Joshua 4:1-3; and Joshua 4:15-16),
followed by the communication of the command to the people, and then its
execution. The way the narrator told the story seems designed to impress on the
reader that it was Yahweh who was bringing His people miraculously into the land.
1. Passage through the Jordan chs3-4
This section contains two parts: the actual crossing of the Jordan River (ch3) and
the commemoration of that crossing (ch4).

9. The crossing of the river ch3
EBC, "JORDA REACHED.
Joshua 3:1-7.
THE host of Israel had been encamped for some time at Shittim on the east side of
the river Jordan. It is well to understand the geographical position. The Jordan has
its rise beyond the northern boundary of Palestine in three sources, the most
interesting and beautiful of the three being one in the neighbourhood of Caesarea
Philippi. The three streamlets unite in the little lake now called Huleh, but Merom
in Bible times. Issuing from Merom in a single stream the Jordan flows on to the
lake of Galilee or Gennesareth, and from thence, in a singularly winding course, to
the Dead Sea. Its course between the lake of Galilee and the Dead Sea is through a
kind of ravine within a ravine; the outer ravine is the valley or plain of Jordan, now
called by the Arabs El Ghor, which is about six miles in width at its northern part,
and considerably more at its southern, where the Israelites now were. Within this
"El Ghor" is a narrower ravine about three-quarters of a mile in width, in the inner
part of which flows the river, its breadth varying from twenty to sixty yards. Some
travellers say that the Jordan does not now rise so high as formerly, but others tell
us they have seen it overflowing its banks at the corresponding season. But ''the
plain" is not fertilized by the rising waters: hence the reason why the banks of the
river are not studded with towns as in Egypt. It is quite possible, however, that in
the days of Abraham and Lot artificial irrigation was made use of: hence the
description given of it then that it was "like the land of Egypt" (Genesis 13:10). If it
be remarked as strange that Jordan should have overflowed his banks ''in time of
harvest" (Joshua 3:15) when usually rain does not fall in Palestine, it is to be
remembered that all the sources of the Jordan are fountains, and that fountains do
not usually feel the effects of the rain until some time after it has fallen. The harvest
referred to is the barley harvest, and near Jericho that harvest must have occurred
earlier than throughout the country on account of the greater heat. The host of
Israel lay encamped at Shittim, or Abel Shittim, "the meadow or moist place of the
acacias," somewhere in the Arboth-Moab or fields of Moab. The exact spot is
unknown, but it was near the foot of the Moabite mountains, where the streams,
coming down from the heights on their way to the Jordan, caused a luxuriant
growth of acacias, such as are still found in some of the adjacent parts. Sunk as this
part of the plain is far below the level of the Mediterranean, and enclosed by the
mountains behind it as by the walls of a furnace, it possesses an almost tropical
climate which, though agreeable enough in winter and early spring, would have
been unbearable to the Israelites in the height of summer. It was while Israel "abode
in Shittim," during the lifetime of Moses, that they were seduced by the Moabites to
join in the idolatrous revels of Baal-peor and punished with the plague. The acacia
groves gave facilities for the unhallowed revelling. That chastisement had brought
them into a better spirit, and now they were prepared for better things.
The Jordan was not crossed then by bridges nor by ferry boats; the only way of

10. crossing was by fords. The ford nearest to Jericho, now called El Mashra'a, is well
known; it was the ford the Israelites would have used had the river been fordable;
and perhaps the tradition is correct that there the crossing actually took place.
When the spies crossed and recrossed the river it must have been by swimming, as it
was too deep for wading at the time; but though this mode of crossing was possible
for individuals, it was manifestly out of the question for a host. That the Israelites
could by no possibility cross at that season must have been the forlorn hope of the
people of Jericho; possibly they smiled at the folly of Joshua in choosing such a time
of the year, and asked in derision, How is he ever to get over?
The appointed day for leaving Shittim has come, and Joshua, determined to lose no
time, rises ''early in the morning." or is it without a purpose that so often in the
Old Testament narrative, when men of might commence some great undertaking,
we are told that it was early in the morning. In all hot climates work in the open air,
if done at all, must be done early in the morning or in the evening. But, besides this,
morning is the appropriate time for men of great energy and decision to be astir;
and it readily connects itself with the ew Testament text - '' ot slothful in business,
fervent in spirit, serving the Lord." The benefits of an early start for all kinds of
successful work are in the proverbs of all nations; and we may add that few have
reached a high position in the Christian life who could not say, in the spirit of the
hymn, "early in the morning my song shall rise to Thee." or can it easily be
understood how under other conditions the precept could be fulfilled - ''Whatsoever
thy hand findeth to do, do it with thy might."
From Shittim to the banks of the Jordan is an easy journey of a few miles, the road
being all over level ground, so that the march was probably finished before the sun
had risen high. However strong their faith, it could not be without a certain tremor
of heart that the people would behold the swollen river, and mark the walls and
towers of Jericho a few miles beyond. Three days are to be allowed, if not for
physical, certainly for moral and spiritual preparation for the crossing of the river.
The three days are probably the same as those adverted to before (Joshua 1:11), just
as the order to select twelve men to set up twelve stones (Joshua 3:12) is probably
the same as that more fully detailed in Joshua 4:2. The host is assembled in orderly
array on the east bank of the Jordan, when the officers pass through to give
instructions as to their further procedure. Three such instructions are given.
First, they are to follow the ark. Whenever they see the priests that bear it in
motion, they are to move from their places and follow it. There was no longer the
pillar of fire to guide them - that was a wilderness-symbol of God's presence, now
superseded by a more permanent symbol - the ark. Both symbols represented the
same great truth - the gracious presence and guidance of God, and both called the
people to the same duty and privilege, and to the same assurance of absolute safety
so long as they followed the Lord. Familiar sights are apt to lose their significance,
and the people must have become so familiar with the wilderness-pillar that they
would hardly think what it meant. ow a different symbol is brought forward. The
ark carried in solemn procession by the priests is now the appointed token of God's
guidance, and therefore the object to be unhesitatingly followed. A blessed truth for

11. all time was clearly shadowed forth. Follow God implicitly and unhesitatingly in
every time of danger, and you are safe. Set aside the counsels of casuistry, of fear,
and of worldly wisdom; find out God's will and follow it through good report and
through evil report, and you will be right. It was thus that Joshua and Caleb did,
and counselled the people to do, when they came back from exploring the land; and
now these two were reaping the benefit; while the generation, that would have been
comfortably settled in the land if they had done the same, had perished in the
wilderness on account of their unbelief.
Secondly, a span of two thousand cubits was to be left between the people and the
ark. Some have thought that this was designed as a token of reverence; but this is
not the reason assigned. Had it been designed as a token of reverence, it would have
been prescribed long before, as soon as the ark was constructed, and began to be
carried with the host through the wilderness. The intention was, ''that ye may know
the way by which you must go" (Joshua 3:4). If this arrangement had not been
made, the course of the ark through the flat plains of the Jordan would not have
been visible to the mass of the host, but only to those in the immediate
neighbourhood, and the people would have been liable to straggle and fall into
confusion, if not to diverge altogether. In all cases, when we are looking out for
Divine guidance, it is of supreme importance that there be nothing in the way to
obscure the object or to distort our vision. Alas, how often is this direction
disregarded! How often do we allow our prejudices, or our wishes, or our worldly
interests to come between us and the Divine direction we profess to desire! At some
turn of our life we feel that we ought not to take a decisive step without asking
guidance from above. But our own wishes bear strongly in a particular direction,
and we are only too prone to conclude that God is in favour of our plan. We do not
act honestly; we lay stress on all that is in favour of what we like; we think little of
considerations of the opposite kind. And when we announce our decision, if the
matter concern others, we are at pains to tell them that we have made it matter of
prayer. But why make it matter of prayer if we do so with prejudiced minds? It is
only when our eye is single that the whole body is full of light. This clear space of
two thousand cubits between the people and the ark deserves to be remembered. Let
us have a like clear space morally between us and God when we go to ask His
counsel, lest peradventure we not only mistake His directions, but bring disaster on
ourselves and dishonour on His name.
Thirdly, the people were instructed, - "Sanctify yourselves, for to-morrow the Lord
will do wonders among you." It is an instinct of our nature that when we are to meet
with some one of superior worldly rank preparation must be made for the meeting.
When Joseph was summoned into the presence of Pharaoh, and they brought him
hastily out of the dungeon, "he shaved himself, and changed his raiment, and came
in unto Pharaoh." The poorest subject of the realm would try to wear his best and
to look his best in the presence of his sovereign. But while ''man looketh on the
outward appearance the Lord looketh on the heart."
And our very instincts teach us, that the heart needs to be prepared when God is
drawing near. It is not in our ordinary careless mood that we ought to stand before

12. Him who ''sets our iniquities before Him, our secret sins in the light of His
countenance." Grant that we can neither atone for our sin, nor cleanse our hearts
without His grace; nevertheless, in God's presence everything that is possible ought
to be done to remove the abominable thing which He hates, so that He may not be
affronted and offended by its presence. Most appropriate, therefore, was Joshua's
counsel, - "Sanctify yourselves, for to-morrow the Lord will do wonders among
you." He will surpass all that your eyes have seen since that night, much to be
remembered, when He divided the sea. He will give you a token of His love and care
that will amaze you, much though you have seen of it in the wilderness, and in the
country of Sihon and Og. Expect great things, prepare for great things; and let the
chief of your preparations be to sanctify yourselves, for ''the foolish shall not stand
in His sight, and He hateth all workers of iniquity."
ext day (compare Joshua 3:5, ''to-morrow," and Joshua 3:7, ''this day ") Joshua
turns to the priests and bids them ''take up the ark of the covenant." The priests
obey; ''they take up the ark, and go before the people."
Shall we take notice of the assertion of some that all those parts of the narrative
which refer to priests and religious service were introduced by a writer bent on
glorifying the priesthood? Or must we repel the insinuation that the introduction of
the ark, and the miraculous effects ascribed to its presence, are mere myths? If they
are mere myths, they are certainly myths of a very peculiar kind. Twice only in this
book is the ark associated with miraculous events - at the crossing of the Jordan and
at the taking of Jericho. If these were myths, why was the myth confined to these
two occasions? When mythical writers find a remarkable talisman they introduce it
at all sorts of times. Why was the ark not brought to the siege of Ai? Why was it
absent from the battles of Bethhoron and Merom? Why was its presence restricted
to the Jordan and Jericho, unless it was God's purpose to inspire confidence at first
through the visible symbol of His presence, but leave the people afterwards to infer
His presence by faith?
The taking up of the ark by the priests was a decisive step. There could be no
resiling now from the course entered on. The priests with the ark must advance, and
it will be seen whether Joshua has been uttering words without foundation, or
whether he has been speaking in the name of God. Shall mere natural forces be
brought into play, or shall the supernatural might of heaven come to the conflict,
and show that God is faithful to His promise?
Let us put ourselves in Joshua's position. We do not know in what manner the
communications were carried on between him and Jehovah of which we have the
record under the words ''the Lord spake unto Joshua." Was it by an audible voice?
Or was it by impressions on Joshua's mind of a kind that could not have originated
with himself, but that were plainly the result of Divine influence? In any case, they
were such as to convey to Joshua a very clear knowledge of the Divine will. Yet even
in the best of men nature is not so thoroughly subdued in such circumstances but
that the shadow of anxiety and fear is liable to flit across them. They crave
something like a personal pledge that all will go well. Hence the seasonableness of

13. the assurance now given to Joshua - "This day will I begin to magnify thee in the
sight of all Israel, that they may know that, as I was with Moses, so I will be with
thee." How full and manifold the assurance! First, I will magnify thee. I will endue
thee with supernatural might, and that will give you authority and weight,
corresponding to the position in which you stand. Further, this shall be but the
beginning of a process which will be renewed as often as there is occasion for it.
''This day I will begin. You are not to go a warfare on your own charges, but ''as
your days, so shall your strength be." Moreover, this exaltation of your person and
office will take place "in the sight of all Israel," so that no man of them shall ever be
justified in refusing you allegiance and obedience. And to sum up - you shall be just
as Moses was; the resources of My might will be as available for you as they were
for him. After this, what misgivings could Joshua have? Could he doubt the
generosity, the kindness, the considerateness of his Master? Here was a promise for
life; and no doubt the more he put it to the test in after years the more trustworthy
did he find it, and the more convincing was the proof it supplied of the mindfulness
of God.
It is an experience which has been often repeated in the case of those who have had
to undertake difficult work for their Master. Of all our misapprehensions, the most
baseless and the most pernicious is, that God does not care much about us, and that
we have not much to look for from Him. It is a misapprehension which dishonours
God greatly, and which He is ever showing Himself most desirous to remove. It
stands fearfully in the way of that spirit of trust by which God is so much honoured,
and which He is ever desirous that we should show. And those who have trusted
God, and have gone forward to their work in His strength, have always found
delightful evidence that their trust has not been in vain. What is the testimony of
our great Christian philanthropists, our most successful missionaries, and other
devoted Christian workers? Led to undertake enterprises far beyond their strength,
and undergo responsibilities far beyond their means, we know not a single case in
which they have not had ample proof of the mindfulness of their Master, and found
occasion to wonder at the considerateness and the bountifulness which He has
brought to bear upon their position. And is it not strange that we should be so slow
to learn how infinite God is in goodness? That we should have no difficulty in
believing in the goodness of a parent or of some kind friend who has always been
ready to help us in our times of need, but so slow to realize this in regard to God,
though we are constantly acknowledging in words that He is the best as well as the
greatest of beings? It is a happy era in one's spiritual history when one escapes from
one's contracted views of the love and liberality of God, and begins to realize that
''as far as heaven is above the earth, so far are His ways above our ways, and His
thoughts above our thoughts"; and when one comes to find that in one's times of
need, whether arising from one's personal condition or from the requirements of
public service, one may go to God for encouragement and help with more certainty
of being well received than one may go to the best and kindest of friends.
It is sometimes said that the Old Testament presents us with a somewhat limited
view of God's love. Certainly it is in the ew Testament that we see it placed in the
brightest of all lights - the Cross, and that we find the argument in its most

14. irresistible form - "He that spared not His own Son, but delivered Him up for us all,
how shall He not, with Him also, freely give us all things?" But one must have read
the Old Testament in a very careless spirit if one has not been struck with its
frequent and most impressive revelations of God's goodness. What scenes of
gracious intercourse with His servants does it not present from first to last, what
outpourings of affection, what yearnings of a father's heart! If there were many in
Old Testament times whom these revelations left as heedless as they found them,
there were certainly some whom they filled with wonder and roused to words of
glowing gratitude. The Bible is not wont to repeat the same thought in the same
words. But there is one truth and one only which we find repeated again and again
in the Old Testament, in the same words, as if the writers were never weary of them
- "For His mercy endureth for ever." ot only is it the refrain of a whole psalm
(Psalms 136:1-26), but we find it at the beginning of three other psalms (Psalms
106:1-48; Psalms 107:1-43; Psalms 118:1-29), we find it in David's song of
dedication when the ark was brought up to Jerusalem (1 Chronicles 16:34), and we
find also that on the same occasion a body of men, Heman and Jeduthun and others,
were told off expressly "to give thanks to the Lord, because His mercy endureth for
ever" (1 Chronicles 16:41). This, indeed, is the great truth which gives the Old
Testament its highest interest and beauty. In the ew Testament, in its evangelical
setting, it shines with incomparable brightness. Vividly realized, it makes the
Christian's cup to flow over; as it fills him likewise with the hope of a joy to come -
"a joy unspeakable and full of glory."
K&D 1-4, "Jos_3:1-4
“Arrangements for the Passage through the Jordan. - When they reached the Jordan,
the Israelites rested till they passed over. ‫,לוּן‬ to pass the night; then in a wider sense to
tarry, Pro_15:31; here it means to rest. According to Jos_3:2, they stayed there three
days. “At the end (after the expiration) of three days” cannot refer to the three days
mentioned in Jos_1:11, if only because of the omission of the article, apart from the
reasons given in the note upon Jos_1:11, which preclude the supposition that the two are
identical. The reasons why the Israelites stayed three days by the side of the Jordan,
after leaving Shittim, are not given, but they are not difficult to guess; for, in the first
place, before it could be possible to pass into an enemy's country, not only with an army,
but with all the people, including wives, children, and all their possessions, and
especially when the river had first of all to be crossed, it must have been necessary to
make many preparations, which would easily occupy two or three days. Besides this, the
Jordan at that time was so high as to overflow its banks, so that it was impossible to
cross the fords, and they were obliged to wait till this obstruction was removed. But as
soon as Joshua was assured that the Lord would make a way for His people, he issued
the following instructions through the proper officers to all the people in the camp:
“When ye see the ark of the covenant of the Lord your God, and (see) the Levitical
priests bear it, then ye shall remove from your place, and go after it: yet there shall be
a space between you and it, about two thousand cubits by measure: come not near
unto it; that ye may know the way by which ye must go: for ye have not passed this
way yesterday and the day before.” On the expression “the Levitical priests,” see at
Deu_31:25, as compared with Jos_3:9 and Jos_17:9. ‫ו‬ָ‫ינ‬ ֵ , both here and in Jos_8:11,
should probably be pointed ‫ּו‬‫נ‬‫י‬ ֵ (vid., Ewald, §266, a.). This command referred simply to

15. the march from the last resting-place by the Jordan into the river itself, and not to the
passage through the river, during which the priests remained standing with the ark in
the bed of the river until the people had all passed through (Jos_3:8 and Jos_3:17).
(Note: Knobel maintains that this statement, according to which the Israelites
were more than 2000 cubits from the place of crossing, is not in harmony with Jos_
3:1, where they are said to have been by the Jordan already; but he can only show
this supposed discrepancy in the text by so pressing the expression, they “came to
Jordan,” as to make it mean that the whole nation was encamped so close to the edge
of the river, that at the very first step the people took their feet would touch the
water.)
The people were to keep about 2000 cubits away from the ark. This was not done,
however, to prevent their going wrong in the unknown way, and so missing the ford, for
that was impossible under the circumstances; but the ark was carried in front of the
people, not so much to show the road as to make a road by dividing the waters of the
Jordan, and the people were to keep at a distance from it, that they might not lose sight
of the ark, but keep their eyes fixed upon it, and know the road by looking at the ark of
the covenant by which the road had been made, i.e., might know and observe how the
Lord, through the medium of the ark, was leading them to Canaan by a way which they
had never traversed before, i.e., by a miraculous way.
BI, "Joshua rose early in the morning.
Early rising
Why does Joshua rise early in the morning? He has important and responsible duties to
discharge during the day, and this may be one reason. Perhaps this has been his habit
during a long succession of years, and now it is as easy and natural to him as breathing.
Much has been said by some in favour of early rising, and it has been the practice of
many distinguished men. Franklin wrote these words, “The morning has gold in its
mouth. Dean Swift declared that he never knew any man come to greatness and
eminence who lay in bed of a morning.” Doddridge, Barnes, Wesley, Judge Hale, and
others we could name, always rose before five o’clock in the morning. As we look upon
these sayings, and consider these examples, should we affirm that early rising is the
imperative duty of every man? There are certain persons who live to do evil, only evil,
and that continually. The longer they remain in bed the better it will be for themselves
and others. There are some Who live a life of sheer indolence. Since their sleeping and
waking hours are equal, so far as others are concerned, it is of no importance when they
rise. In these times, too, when day is turned into night, there are multitudes, especially
in our large cities and towns, who cannot go to rest till a late hour, and to whom early
rising is therefore a physical impossibility. Besides, no hard and fast line can be drawn
regarding measures of sleep, because some require more than others. We believe it
would be highly beneficial to the bodies, the minds, and the souls of all, if the old
custom—“early to bed and early to rise”—were constantly observed. Let every individual,
however, endeavour to discharge every duty which is legitimately imposed upon him;
and whether this is done by day or by night, he will fill up the outline of work which God
gives to him, and find acceptance in His sight. (A. McAuslane.)
They removed from Shittim, and came to Jordan.
“Advance”

16. is the strong word that gathers up the teaching of the chapter.
1. The advance was from a notable past. “Finis” had been written to the first volume
of the history of Israel; bondage its preface, vengeance its introduction, mercy its
continual illumination. Sin had made their forty years a wilderness, in which they
wandered from one oasis to another of heavenly grace set as with palm-trees and
wells of water. And the present was rich and satisfying. Eastern Palestine was
overflowing with honey and oil and milk. The stately oaks of Bashan, its sheep and
goats and mighty bulls waiting to be herded among their riches, its abundant
pasturage and countless watercourses, quite outrivaled the land beyond the river.
Here they were already in possession; while beyond, fenced cities and disciplined
troops forewarned of hardship and blood. This new volume opened to-day will show
no such lavishness of miraculous helps. Still the word is “Advance.” If the leader is
less, the people are more. If miracles and interventions are fewer, courage and skill
and power are greater. God’s helps are transferred from without to within the hearts
of men. He works best for them by working through them.
2. The advance was a long step toward their destiny. God’s purposes never turn back.
His plan demanded the transfer of the people across the Jordan. Just because
Eastern Palestine was broader and richer, they must go over. Their national growth
and mission demanded a new type of life. Israel must set his feet by the shore of the
great sea, and dwell upon the roads traversed by caravans and armies. Then
Alexandria can supply its spiritual philosophy, Greece its culture and language,
Rome its law and wide sway, to aid in recording and extending the gospel. Physical
geography is potent in civilisation.
3. Advance requires spiritual preparation. It is not first for the sake of earthly
reward. An eternal purpose, a holy destiny rules the progress. Before each Jordan is
crossed, the people must be sanctified, the leader empowered. The past was no dead
past to bury its dead, but was to live in remembrance of deliverance granted and
mercies showered, of disastrous and destructive sins. (C. M. Southgate.)
2 After three days the officers went throughout
the camp,
BAR ES, "These days (Jos_1:11 note) were no doubt occupied in preparations of
various kinds. The host consisted not of armed men only, but of women and children
also; and many arrangements would be necessary before they actually advanced into a
hostile country.

17. CLARKE,"After three days - These three days are probably to be thus understood:
As soon as Joshua took the command of the army, he sent the spies to ascertain the state
of Jericho; as we have seen Jos_1:12. They returned at the end of three days, or rather on
the third day, and made their report. It was at this time, immediately on the return of the
spies, that he made the proclamation mentioned here; in consequence of which the
people immediately struck their tents, and marched forward to Jordan.
GILL, "And it came to pass after three days,.... At the end of the three days they
were bid to prepare food for their expedition, and to go over Jordan, Jos_1:11,
that the officers went through the host; the camp of Israel; very probably the same
as in Jos_1:10; this was, no doubt, by the order of Joshua, and who was directed to it by
the Lord.
HE RY, " That the people were directed to follow the ark. Officers were appointed to
go through the host to give these directions (v. 2), that every Israelite might know both
what to do and what to depend upon.
1. They might depend upon the ark to lead them; that is, upon God himself, of whose
presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire
was removed, else that would have led them, unless we suppose that it now hovered over
the ark and so they had a double guide: honour was put upon the ark, and a defence
upon that glory. It is called here the ark of the covenant of the Lord their God. What
greater encouragement could they have than this, that the Lord was their God, a God in
covenant with them? Here was the ark of the covenant; if God be ours, we need not fear
any evil. He was nigh to them, present with them, went before them: what could come
amiss to those that were thus guided, thus guarded? Formerly the ark was carried in the
midst of the camp, but now it went before them to search out a resting-place for them
(Num_10:33), and, as it were, to give them livery and seisin of the promised land, and
put them in possession of it In the ark the tables of the law were, and over it the mercy-
seat; for the divine law and grace reigning in the heart are the surest pledges of God's
presence and favour, and those that would be led to the heavenly Canaan must take the
law of God for their guide (if thou wilt enter into life keep the commandments) and have
the great propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto
eternal life.
2. They might depend upon the priests and Levites, who were appointed for that
purpose to carry the ark before them. The work of ministers is to hold forth the word of
life, and to take care of the administration of those ordinances which are the tokens of
God's presence and the instruments of his power and grace; and herein they must go
before the people of God in their way to heaven.
3. The people must follow the ark: Remove from your place and go after it, (1.) As those
that are resolved never to forsake it. Wherever God's ordinances are, there we must be; if
they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its
guidance, that it will lead in the best way to the best end; and therefore, Lord, I will
follow thee whithersoever thou goest. This must be all their car, to attend the motions of
the ark, and follow it with an implicit faith. Thus must we walk after the rule of the word
and the direction of the Spirit in every thing, so shall peace be upon us, as it now was
upon the Israel of God. They must follow the priests as far as they carried the ark, but no

18. further; so we must follow our ministers only as they follow Christ.
JAMISO , "the officers went through the host; And they commanded the
people — The instructions given at this time and in this place were different from those
described (Jos_1:11).
CALVI , "2.And it came to pass after three days, etc That is, three days after their
departure had been intimated. For they did not halt at the bank longer than one
night. But as the period of three days had previously been fixed for crossing, and
they had no hope of being able to accomplish it, Joshua now exhorts them to pay no
more regard to obstacles and difficulties, and to attend to the power of God. For
although the form of the miracle is not yet explained, yet when the ark of the
covenant is brought forward like a banner to guide the way, it was natural to infer
that the Lord was preparing something unusual. And while they are kept in
suspense, their faith is again proved by a serious trial; for it was an example of rare
virtue to give implicit obedience to the command, and thus follow the ark, while they
were obviously uninformed as to the result. This, indeed, is the special characteristic
of faith, not to inquire curiously what the Lord is to do, nor to dispute subtlety as to
how that which he declares can possibly be done, but to cast all our anxious cares
upon his providence, and knowing that his power, on which we may rest, is
boundless, to raise our thoughts above the world, and embrace by faith that which
we cannot comprehend by reason.
COFFMA , "Verse 2
"And it came to pass after three days, that the officers went through the midst of the
camp; and they commanded the people, When ye see the ark of the covenant of
Jehovah your God, and the priests the Levites bearing it, then ye shall remove from
your place, and go after it."
The chronology of the narrative here follows no stereotyped pattern. "There can be
no reasonable doubt that the spies had returned before the order given in Joshua
1:10, and there is no need to suppose that each separate act was enjoined at the
moment when the necessity for the injunction came."[11] The order for the people
to follow the ark of the covenant, given here in preparation for the march, would
not be obeyed until some time later. It seems to be mentioned here because of the
supreme importance of the truth typified by it, namely, that only by following
Divine instructions could the crossing be executed. Commenting on the symbolism
of following the ark, Matthew Henry remarked that, Christians should follow their
pastors, only as far as the pastors were holding up the Word of God. They (Israel)
must follow the priests as far as they carried the ark, but no further; so we must
follow our ministers only as they follow Christ."[12]
This crossing of the Jordan would be, for Israel, A EXTREME ACT OF FAITH.
It was one thing to follow God's Word into the Red Sea, for their facing the vengeful
armies of Pharaoh was the only alternative for not doing so, but here, they would

19. cross into hostile country to face fortified cities with no immediate hope of retreat on
their part. There would be armies with chariots and fighting unto the death. "Here
a whole nation took the step to hazard their lives in total commitment to the Lord!
[13] It was a tough generation indeed that followed Joshua into Canaan. They were
accustomed to hardship. They were a lean, hardened, and determined group of
people, disciplined to face and overcome any hardship. What a contrast with their
status 40 years earlier!
"The priests the Levites ..." The mention of Levitical priests here was not, as some
have supposed, to distinguish between the Levitical priests and other priests who
were not Levites. "It was not until much later, in the times of Jeroboam, that non-
Levites were made priests."[14] The most likely reason for the Levitical priests, and
not the Kohathites, being commissioned here to carry the ark (contrary to the
normal pattern which assigned the task to the Kohathites), appears to be, as
Plummer said, "That it was to emphasize the position of Levi as the sacerdotal tribe,
having no part in the war ... This expression occurs forty-five times in the O.T. with
the meaning that the priests are from the tribe of Levi."[15] There were a number of
other "special occasions" upon which the priests replaced the Kohathites as bearers
of the ark. Adam Clarke listed these examples: (1) when they compassed Jericho; (2)
when they took it to war against the Philistines (2 Samuel 15:25); (3) when David
sent it back to Jerusalem; and (4) when it was taken out of the tabernacle to be
deposited in the temple (1 Kings 8:6-11).[16]
PETT, "Verse 2-3
‘And so it was that after three days, the officers went through the midst of the camp
and commanded the people, saying, “When you see the Ark of the covenant of
Yahweh your God, and the priests the Levites bearing it, then you shall remove
from your place, and go after it.” ’
They stayed encamped by the Jordan ‘for three days’, that is for a few days, (the
constant mention of ‘three days’ was not in order to tie in the accounts but simply
because ‘three days’ was a standard way of saying a short period of time of less than
a week, anything from one and a half days to five or six days). This was while they
were making final preparations for the next move. But they had no idea how they
were going to get across the river. They were leaving that to Joshua and his
advisers, and to YHWH. They simply did as they were told.
The command was that when they saw the Ark starting out, borne by the Levitical
priests, they were to follow at a distance. There seems little doubt that the Ark was
seen as sometimes leading into battle (see the Battle Song in umbers 10:35; also see
umbers 14:44; 1 Samuel 4:3), thus the following of the Ark was an indication of
the warfare ahead. It had now replaced the pillar of cloud. ow that they were
entering the land the pillar of cloud would be no more. The way was no longer
uncertain. YHWH would from now on lead them on His throne (the mercy seat on
the Ark was His throne) as King over them and Lord of Battle. The pillar of cloud
had signified guidance and protection. The Ark symbolised covenant certainty, war,
kingship and victory. However, having said that, however, the Ark had also led the

20. people in the wilderness ( umbers 10:33). Even then they had been marching
forward into the unknown to battle ( umbers 10:35).
“The Ark of the covenant of YHWH your God.” Here the full stress is laid on the
significance of the Ark. It was the Ark which contained within it the covenant made
between YHWH their God and themselves. It was the guarantee of His promises.
They would go forward as His people. Thus would He go forward with them over
Jordan and into battle as YHWH their God.
ote on the Ark of the Covenant of YHWH.
Gold overlaid wooden receptacles and portable shrines are known from the ancient
ear East in pre-Mosaic times, although not as containing treaty records. Among
certain Arabic tribes even today are objects similar to some extent with the Ark,
which still survive. In time of war they accompanied the tribe into battle and guided
them in their wanderings. They stood near the tent of the chief and often contained
sacred stones. They were seen as containing some mystic, numinous, indefinable
power and to be connected with the gods. The idea may well go back into the mists
of time and would explain why the significance of the Ark, superstitiously speaking,
was recognised by enemies (1 Samuel 4:7).
In the case of Israel the idea was taken over for a twofold purpose, firstly to
represent the portable throne of YHWH as ever present with them, and secondly in
order to contain within it the tables of testimony, the covenant between YHWH and
His people, which we call the ten commandments, but which was in fact a covenant
based on the fact that He had delivered them out of Egypt and out of slavery. This
ties in with the major descriptions used such as ‘the Ark of YHWH’ and ‘the Ark of
the covenant or testimony’. The whole idea was that YHWH was their invisible
King and Overlord, in treaty relationship with His people. They were His people,
united with Him in that covenant. The sacred chest had been taken over and given a
totally new significance.
Here in Joshua it has a multiplicity of titles, ‘the Ark’ (Joshua 3:15; Joshua 4:10;
Joshua 6:4; Joshua 6:9; Joshua 8:33), ‘the Ark of the covenant’ (Joshua 3:3; Joshua
3:6 twice; Joshua 3:8; Joshua 3:14; Joshua 4:9; Joshua 6:6), ‘the Ark of the
covenant of the Lord of all the earth’ (Joshua 3:11), ‘the Ark of YHWH, the Lord of
all the earth’ (Joshua 3:13), ‘the Ark of the covenant of YHWH’ (Joshua 3:17;
Joshua 4:7; Joshua 4:18; Joshua 6:8; Joshua 8:33), ‘the Ark of YHWH your God’
(Joshua 4:5); ‘the Ark of YHWH’ (Joshua 4:11; Joshua 6:6-7; Joshua 6:11-13
(twice); Joshua 7:6), ‘the Ark of the Testimony’ (Joshua 4:16).
Elsewhere the most common usages are ‘the Ark of the covenant of YHWH’, ‘the
Ark of YHWH’ and ‘the Ark of God’.
The addition of ‘the Lord of all the earth’ specifically has in mind the parting of the
Jordan (Joshua 3:11; Joshua 3:13). ‘The Ark of YHWH’ in Joshua has mostly, but
not exclusively, in mind going into battle (Joshua 6:6-13 - six times; Joshua 4:11 also

21. relates to going into battle, see Joshua 3:13, compare 1 Samuel 4:6). But not in
Joshua 3:13, where it is conjoined with ‘the Lord of all the earth’, Joshua 4:5 where
it is conjoined with ‘of God’ and Joshua 7:6 where ‘of the covenant’ would be
unsuitable because the covenant had been broken. It is clear that its basic name was
‘the Ark’ and that genitival phrases could be added to amplify it, but none seen as
required technically or with an exclusive meaning. They were thus appended for a
particular reason in each case, even if not necessarily always discernible to us.
The phrase ‘the Ark of the covenant’ by itself, without a further genitive added, is
unique to Joshua. This demonstrates the great emphasis on the covenant as such by
Joshua. After Joshua this description is never used without a genitival addition such
as ‘of YHWH’. This unique phrase is only used seven times (always in the book of
Joshua), yet appears in sections which are allocated to different authors in the
Documentary theory. This demonstrates the weakness of that theory and
substantiates the unity of the book. It must be regarded as very unlikely that two or
more authors or redactors would have each used this unique phrase only in the
Book of Joshua when it is used nowhere else. It indicates one author.
The LXX overwhelmingly has a tendency to change most references to ‘the Ark of
the covenant of the Lord’ which is the regular phrase for the Ark throughout the
Old Testament, from umbers onwards, when connected with the covenant. But it
twice leaves ‘the Ark of the covenant’ (Joshua 3:8; Joshua 4:10) which confirms its
unique use by Joshua. It never has ‘the Ark of the Lord’, sometimes changing it to
‘in the presence of’ or ‘before’ the Lord (Joshua 4:5; Joshua 6:7; Joshua 7:6). Its
testimony is therefore not reliable as to the original text.
(End of note.)
“The priests, the Levites.” This phrase was used in Deuteronomy signifying the
Levitical priests (Deuteronomy 17:9; Deuteronomy 17:18; Deuteronomy 18:1;
Deuteronomy 24:8; Deuteronomy 27:9). This indicates that all priests were Levites,
but not that all Levites were priests. Deuteronomy 18 clearly distinguishes between
priests (Joshua 3:3-5) and Levites (Joshua 3:6-8). The writer of Joshua clearly
knew, probably by heart, the basic content of Deuteronomy, which itself was based
on the covenant treaty form current around 12th century BC, demonstrating that its
basic content at least is of an early date. ormally the Kohathites bore the Ark once
it had been covered by the priests with the veil ( umbers 3:31; umbers 4:5
compare Deuteronomy 10:8) but not when it was leading into battle uncovered (1
Samuel 4:4 - they would not take the veil into battle) or on special occasions such as
when it was brought in to the Most Holy Place of the temple where the Levites could
not enter (1 Kings 8:6 compare Deuteronomy 31:9).
BE SO , "Verse 2-3
Joshua 3:2-3. After three days — The three days mentioned Joshua 1:11, either at
the end of them, or upon the last of them. The officers went through the host — To
give them more particular directions, as they had given a general notice before.
They commanded the people — In Joshua’s name, and by his authority. When ye

22. see the ark of the covenant of the Lord your God — The sign and symbol of his
presence, and of his being in covenant with you, and engaged to protect and conduct
you, as your God. What greater encouragement could they have than this, that
Jehovah was in covenant with them, as their God, and that here was the ark, the
token of it, going before them? Usually, and in their common marches, the ark was
carried in the middle of the camps, according to the direction given umbers 2:17;
but now it was to be carried in the front, or at the head of the whole army, as it had
been on their first march, when they left mount Sinai. And the priests and Levites
bearing it — The Levites of the family of Kohath had the office of carrying the ark
assigned them, umbers 4:15; but the priests, all of whom were also Levites, might
perform that office, and were appointed to do so on extraordinary occasions. Then
ye shall — go after it — Toward Jordan, in such a manner as is here described.
COKE, "Ver. 2. And—after three days—the officers went through the host— ot
that they passed through it after the people had continued three days on the banks
of the Jordan, but at the end of the three days mentioned chap. Joshua 1:10-11 in
which we follow Usher's calculation. Immediately on Joshua's taking upon him the
conduct of Israel, he sent spies to make a discovery of Jericho and its environs: after
which, he proclaimed in the camp, that they were to prepare themselves for
marching at the first notice; and three days after this proclamation, he issued a
second, which is that now in question.
WHEDO , "After three days — Obviously three days after they came to the
Jordan, near whose banks they lodged for this length of time, probably to make
preparations for crossing. Their camp consisted not merely of armed men, but of the
entire population, including women and children, with all their possessions, and a
delay of three days before crossing into the enemy’s country might have been useful
for many reasons now unknown to us. To identify these three days with those
mentioned Joshua 1:11, is altogether unnecessary, and never would have been
attempted but for the supposition, wholly untenable, that Joshua completed the
passage of the Jordan within three days from his giving the order to prepare to
cross. See notes on Joshua 1:11; Joshua 2:22. Strangely have some rationalistic
critics argued that because the historian records in one place an order for the people
to prepare to cross the Jordan in three days, and afterwards states that they stopped
at the river three days, therefore his narrative was compiled from two different and
contradictory documents, and these two periods of three days each were confounded
by him!]
ELLICOTT, "(2-6) PRELIMI ARY ORDERS.—The priests are to bear the ark.
This was usually the duty of the Levites of the family of Kohath; but both at the
passage of Jordan and the taking of Jericho, the priests were employed as bearers.
The people must be sanctified, as they were in preparation for the giving of the law
at Sinai (in Exodus 19). And the ark itself takes, in some sense, a fresh position. The
space of 2,000 cubits was left between the head of the column of Israelites and the
ark, in order that they might all see it. Up to this time, during the whole of the
Exodus, they had been led by the pillar of cloud and fire. The ark had led the van
ever since they left Sinai ( umbers 10:33-34). But as the cloud had moved above the

23. ark, where all the people could see it, the head of the column might follow the ark as
closely as possible, without any inconvenience. ow the cloud was no longer with
them. It was a visible token of God’s presence especially granted to Moses, and with
him it disappeared. The ark was now to be the only leader, and therefore it must be
placed in a somewhat more conspicuous position. This difference of arrangement
appears to be indicated by the words in Joshua 3:4, “Ye have not passed this way
heretofore.” The words may mean, “You are marching over untrodden ground;”
but if so, they are not more applicable to this march than to many previous marches.
They may also mean, “You have not marched in this manner heretofore,” and this
interpretation seems more to the purpose.
It may be of use to consider here, what was the actual significance of the position
assigned to the ark in Joshua. What was the ark? It was a chest containing the ten
commandments, written with the finger of God on two tables of stone prepared by
Moses (Deuteronomy 10:1-5; Exodus 34:1; Exodus 34:28). But the ark was made for
the law, not the law for the ark. The mercy-seat above was the covering of the law—
the shield between that law and the people. Between the cherubim that formed the
mercy-seat, was the throne of Jehovah. But the central thing, the only thing not of
human workmanship, that remained in the ark, was “the law written with the finger
of God.” If we would exactly describe the position before us, we must say that the
Israelites marched into Jordan led by the written law of God. The same written law,
borne round the walls of Jericho, was the minister of vengeance to the Canaanites,
as indeed it became afterwards to Israel when incautiously handled or invoked, as at
Eben-ezer (1 Samuel 4), and as at Beth-shemesh (1 Samuel 6; comp. 2 Samuel 6),
and also to the Philistines (1 Samuel 5). As soon as the army of Joshua reached the
centre of Canaan, this same law was written on great stones in the heart of the
country and became the law of the land. It is consistent with what we have already
noted (Joshua 1:1) as to the difference between Moses and Joshua, that under Moses
the people should follow the cloudy pillar, and under Joshua, the written law of
God. But it is a strange picture, and one that may well call up our reverent wonder,
that the Israelites should pass over Jordan and assail the Canaanites, with the ten
commandments carried before them, and as it were leading the way. Was not this
the direct object of the conquest of Canaan, that God’s law should not only have a
people to obey it, but a country in which its working might be exhibited to the
nations, as the law of the land?
PULPIT, "The officers. LXX; γραµµατεις (see Joshua 1:10). This is evidently the
history of the fulfilment of the command there given by Joshua. There he orders the
officers to pass through the host; here the command is fulfilled. There is no
reasonable doubt that the spies had returned before the order recorded in Joshua
1:10 had been given. Many commentators have raised objections to the order of the
narrative in this and in the following chapter; and commentators like Houbigant,
Masius (who says, " arrationis ordo admodum perturbatus"), and Bishop Horsley,
have suggested a different order of the verses. But Delitzsch has observed that the
narrative is drawn up in a threefold order. First, the commencement of the crossing
is detailed, from Joshua 1:7-17 of this chapter; then (Joshua 4:1-14), its further
progress; lastly (Joshua 4:15-24), its conclusion. And in each separate paragraph we

24. have
Thus the Divine command, the human leadership, and the measures taken in
obedience to that leadership are kept in close connection throughout. We need not
suppose (he adds) that each separate act was enjoined at the moment when the
necessity for the injunction arrived. or, we may add, is it necessary to suppose that
every intimation given by God to Joshua is necessarily recorded in chronological
order (see note on Joshua 2:1) We are only to understand by the order followed by
the sacred historian, that he desires to impress fully upon his readers how entirely
every step taken by Joshua was taken at the express command of God. The idea of
Paulus, Eichhorn, Ewald, Knobel, and others, that this account is compiled from
two or more different documents, would not only require us to suppose great
clumsiness in the compiler, if their view of his work be true, but is wholly
unnecessary. The text involves no contradictions; only an amount of repetition,
which is an essential feature of all the early Hebrew historical narratives, as is
evident to the most casual observer, and is a proof, not of compilation, but of the
antiquity of the document, and the simplicity and absence of art of the writer.
Ewald has remarked that it is characteristic of the Hebrew historians to mention the
termination of the event as soon as possible, and then to fill in their outline by the
narration of intermediate circumstances (see Joshua 1:1-18; Joshua 3:1-17; Joshua
6:1-27; Joshua 7:1-26, of the Book of Joshua). As a specimen of the way in which
contradictions are manufactured, we may take Knobel's assertion that the two
statements that the people came to Jordan, and that there was a space of 2,000
cubits between them and the priests, are irreconcilable. As though it were not
possible that the 2,000 cubits were to be measured along the river, and that the
priests were ordered to walk along the bank until it was signified to them that they
had arrived at the place of crossing. For we are plainly told that this distance was to
be preserved that the people might "know the way which they must go" (verse 4).
BI 2-8, "When ye see the ark . . . go after it.
The good superseded by the better
Hitherto the Israelites had been led on their way by the pillar of cloud. But now that was
to be seen no more. With the death of Moses, apparently, it had disappeared. So the ark
is to take the place of the pillar of cloud. It is better that there should come sometimes
these changes of form—changes in the method of the Divine communication with men,
or their communication with Him, though we are apt to quarrel with them, and to be
greatly afraid when they seem to be impending. For our disposition is so strong to regard
the means as the end, and to exalt the human or the material at the expense of the
spiritual, of which it is the symbol, that we need, in order to be kept from idolatry, to
have these visible things, these material props, taken from us, so that we may be led to
trust more fully in the unseen, and to lean only era the eternal arm of God. In the case of
the Israelites it was a higher symbol that was now to take the place of the pillar. The
pillar had answered its purpose. It had served to show the people the way they should
go, and to remind them of the Divine guardianship; but in itself it had no special
suggestiveness. But with the ark it was otherwise. It had a sacredness in public esteem,
inasmuch as it contained the tables of the testimony. It was the repository of the law.
The word of the Lord was enshrined in it. And it was not of the Divine law only that it

25. spoke. It spoke of mercy also, of clemency, of God’s forgiveness; for the lid of it was the
mercy-seat. So that while it was a symbol of law, it was a symbol also of hope and of
peace to those who might be mourning their inadequate fulfilment of the law. It was,
then, an object to be regarded with reverence, and was in danger, indeed, of being
regarded, as afterwards it was in fact, with superstitious reverence. But now, in our day,
the ark has gone the way of the cloudy pillar. It too has disappeared. Are we then
forsaken? Have we nothing to guide us in the strange and perilous way we have to go? It
is only the voice of unbelief that can answer “No.” God speaks to us, not as He spoke to
our fathers, or to His people in ancient days, but not less truly than He spoke to them,
and by a mightier though a gentler voice, and by a symbol infinitely more rich in
meaning. To us in these later days He has spoken by His Son. And what is the Son? He is
the brightness of the Father’s glory, and the express image of His person. It is He who is
our Guide to lead us forward in the untrodden ways. Surely the pillar and the ark, yes,
and the priest also, and all the forms and ritual of the old covenant, might well vanish
away, if in their place the Christ, the Son of the living God, is to come. And notice this—
that, like the ark which was a type of Himself, He passes over before us into Jordan, that
we who follow Him may pass through it in safety. Into Jordan—for between us, too, and
the land of our hope and our desire, there rolls a deep and, as it seems to our fears at
times perhaps, an impassable stream. Men of all times have had their hopes of a better
world, into which they might enter at last. And we have had our hopes. Those especially
who have had weariness and disappointments to bear, like the Israelites in their
wanderings in the desert, have clung to the thought of a region of peace and joy which
may be their inheritance when the strife is over. But who has not had thoughts of such a
future? of such a destiny? of such a home? We have much here that is sweet—many of
us—much from which it would cost us not a little to part. But we have not all that we
need; and in how many ways are we thwarted! Why, the very fruition of our desires
serves only to make it the more keen! Surely there are better things in store—a clearer
vision, a larger life, a more perfect holiness. Put between that bright world which our
imagination paints and us there lies the dark and deep river. Not the stream of death
merely. It is sin that has made the stream so alarming. We have done wrong. And how
can we meet with God, and how can we enter into that holy Presence? Well, let us look at
this picture. Here is the ark of the Lord, in the centre of Jordan; and while it rests there,
the people by hundreds and thousands are able to pass over to the other shore in safety.
Does not that remind us of another scene? “They took Jesus,” you read in one of the
Gospel accounts, “and led Him away. And He, bearing His Cross, went forth unto a place
called the place of a skull; and they crucified Him, and two other with Him, on either
side one, and Jesus in the midst.” “In the midst”—the centre of all that terrible scene.
What a scene it is! Death is there; and death the most shameful and agonising. And sin is
there—sin the most aggravated and the most awful. But Christ has passed over before us
into this deep gulf of iniquity and horror. “He bore our sins in His own body on the tree.”
“He hasted death for every man.” But, thanks be to God, the deep waters did not
overwhelm Him. He entered into the midst of them, and they rolled back and
acknowledged Him their Master. It was impossible for death to hold Him. He met it, and
triumphed openly over it. And there He stands in the centre of that Jordan that we
dread, that we, trusting in Him and sharing in His victory and His joy and His eternal
life, may pass over in safety and peace. (H. Arnold Thomas, M. A.)
The ark of covenant
I. The line of the march: “Ye have not passed this way heretofore.” The way was

26. unknown, untried, danger-encompassed. Great conflicts lay in it. Great trials; trials of
faith, trials of courage, trials of patience, trials of strength.
II. The leader of the march along the unknown, untried, and danger-encompassed way:
“The ark of the covenant of the Lord.” In other words, Jesus was the Leader of the
march. He was with the Church in the wilderness—the true Joshua—the Captain of “the
sacramental host of God’s elect.”
III. The march itself.
1. It was to be a prompt following—unquestioning, soldierlike. To the high
summons, “Follow Me,” the response was to be, “Lord, we will follow Thee,
whithersoever Thou goest.”
2. It was to be humble, reverent following. “Come not near unto it.” The following
was to be far: far, and yet near. Near because far. Far, through a perception of the
greatness of God; far, through a consciousness of unworthiness. Far in that sense,
and therefore near. “For thus saith the High and Lofty One,” &c.
3. It was to be a trustful following. The ark of the covenant of the Lord was to stand
out clear and distinct, that each and all might see it; that even the little children
might see it.” There was to be no crowding round the ark of the covenant of the Lord.
Nothing was to intervene between the people and their guide, and the object of their
trust; not even Joshua. They were to see “no man, save Jesus only.” (W. Crosbie, M.
A. , LL. B.)
Difficulty
I. We need new grace for new experiences. Some trial which we have never before
endured is to be borne by us. Some duty which we have never before discharged is to be
performed by us. Some relationship that is entirely new is to be formed by us, and we
know not how we shall bear ourselves. Let us take courage. He who gave these minute
directions to His ancient people will not fail us; and though He may not come to us with
such specific guidance, He will yet by His providence and Spirit give us the help we need.
II. When we have to cross any river of difficulty, let us put the ark of the covenant into
the middle of the stream. In simple phrase, when we come to a difficulty, let us see
Christ in it, and then we shall be able to surmount it. He turns the water into dry land.
He makes our difficulties stepping-stones to glory. We are never really in danger when
we can see Him.
III. There are no degrees of difficulty with God. All things are equally easy to
Omnipotence. Let us not limit the Holy One of Israel by supposing that any of our
emergencies are too great for Him to help us through them. (W. M. Taylor, D. D.)
The influence of the ark
The influence of the ark upon the popular mind finds an analogy in the middle ages. A
recent writer, speaking of civil life in Siena, says: “In the centre of the Republican army
was the famous Carroccio, a car upon four wheels, drawn by four pairs of oxen covered
to the feet in rich cloths. A horn or “antenna” rose from the centre of the ear to a great
height, upon which floated the standard of the Republic . . . Lower down, about the
middle of the antenna, a Christ upon the Cross, with outspread arms, seemed to bless

27. the army. A kind of platform in the front of the car was reserved for the most valiant
soldiers, told off for its defence; behind was another platform for the trumpeters and
musicians. An act of religious consecration and worship was celebrated upon the car
before it left the city, and white-robed priests accompanied it to the battlefield. As the
Carroccio of Siena, drawn by the large mild-eyed oxen of Tuscany, wound its way
through the gates and down the sloping olive-clothed hills from the city, crowds followed
its course with straining eyes, from the walls and ramparts and housetops. The loss of
the Carroccio was to the Republic like the loss of the ark of the Lord to the Hebrews—the
greatest public calamity; and all that each city possessed of the most valorous, the nerve
and flower of the army, was chosen to act as the guard of the sacred car; the fiercest of
the conflict was waged around it; and its presence often decided the fate of the battle.”
Crossing the border
It was, you observe, the putting forward of their most precious, their priceless,
inheritance to the very forefront of the camp, to which the people were summoned in the
crossing over Jordan. About three-quarters of a mile, throughout the march, was to
separate the ark and its bearers from the body of the travelling host. Why was this? God
does nothing in vain. God does nothing without reason. Let us see, then, whether it may
not have been in view of another journey and a mightier multitude of travellers that
Joshua forbade the children of Israel to go within two thousand cubits of the ark.
I. Now it certainly does appear to require some explanation, for it is a very strange and
very improbable direction, that the most valuable of all the property the people
possessed, that the very emblem of their character as the people of Jehovah, should be
ordered to the most exposed of all places in the expedition, the thousands who would
have rallied for its defence being ordered to remain nearly a mile in the rear. You
recollect how God punished the successors of these pilgrims for exposing the ark in the
battlefield in the eyes of the Philistines, who seized it and carried it away. And yet here
you have that same consecrated treasure borne by a handful of priests, not only in the
front, where the first shock from the Canaanites is certain to be felt, but left unprotected
to the mercy of the enemy by this express decree. Verily, if I may not go so far as to
reckon this transaction a typical one, at all events I am unable to make anything of the
wisdom or prudence of the commandment, unless I see in it a picture of what has
happened, again and again, not to the symbols of our modern Christianity, but to that
Christianity itself. You can hardly read this chapter without being reminded of words
written when ages and generations had gone by, “The weapons of our warfare are not
carnal, but mighty through God.” There may, no doubt, be a sense wherein the Church is
the champion for the truth, contending earnestly for the faith. We are to wrestle against
flesh and blood, and against spiritual wickedness, rather than abandon Christ’s gospel to
its foes. But there, nevertheless, are times when God determines to dispense with the
valour even of the Church, and work’s the mightiest of His exploits by the unsupported
majesty of the gospel itself. I see this in the whole history of Christianity, from the days
of its Founder until now. The history of Christianity is not the history of men. It is the
history of truth triumphing without men, and even ofttimes in spite of men; so that it
has been, as if out of the mouth of babes and of sucklings, that the enemy and the
avenger have been stilled, that God might have all the praise. We are Christians, not for
God’s security, but for our own. We were not converted as if He needed anything; we
want the ark, not the ark us; and whensoever you find yourself tempted, in prosperous
times, to boast of the Church as if she prospered through you, or whensoever, in adverse
times, you find yourselves lamenting over a dead soldier of the Cross, “My father! my
father! the chariot of Israel and the horsemen thereof,” then remember that in that day,
when all the godliness the world knew had laid up its symbols in the ark of the covenant,

28. that ark, all alone, cleft in twain the waters of a river, and put to flight the armies of the
alien, giving protection to thousands but receiving none.
II. But now, this is not, you will observe, by any means the reason that was given by
Joshua himself why the camp should not come nearer to the ark. The reason given is,
that the ark was to be the guide of the travelling host, and that certain very obvious
advantages would be gained by the putting of an interval betwixt the leaders and the led.
“Come not near unto it, that ye may know the way by which ye must go; for ye have not
passed this way heretofore.” The command had been given to go over the border into the
country of the Canaanites, but that border was a deep and a rapid, if not a very wide,
river. Had the travelling host come up all together to the banks of the Jordan there
might have been hard work to muster up the courage and the faith requisite for the
crossing, and so the making way for the miracle. On the other hand, let the priests, the
chief men of the congregation, not only go down themselves into that perilous river, but
take into it the ark of the covenant whereof they are the appointed and responsible
keepers; and let the vanguard of the people not come up to that river until the precious
chest, with its bearers, appears in safety in the midst of the current, and until that
miraculous channel has been cut, and remains waiting for them to follow in security and
comfort, and by this means you get the Israelites into Canaan without loss, and,
furthermore, without risking their disobedience or rebellion. I will not insist on the
merely abstract position that there is a fitness in putting a guide at some distance from
the guided in matters so lofty as religion; that you quicken the reverence of those who
follow or obey when you put some interval, whether of nature or of time, betwixt the
leaders and the led. This, indeed, might be illustrated by the crossing of the river with
two thousand cubits between the ark and the congregation. “Come not near it.” Follow it,
but treat it with respect. Jesus, in a sense, still commands us, “Touch Me not.” Our entire
business consists in this—“If any man will be My disciple, let him take up his cross and
follow Me.” “He left us an example that we should follow His steps.” Whereas it surely
needs not that we urge it, as the cardinal defect in the piety of most of us, that we forget
the cubits which will ever separate the disciple from the Master, the servant from his
Lord. Recollect that it was when Iscariot came near enough, nearer than they all, to kiss
the Saviour, that he sold Him to His enemies for “thirty pieces of silver.” Therefore, as to
the ark which hides from you and from your children the things which belong only to the
Lord our God, follow it, but “come not near it, that ye may know the way by which ye
ought to go.” But, as we just now observed, this also is, though very instructive, wide of
the mark. There was not merely a lesson on the ark’s independence, not merely another
lesson on the duty of reverence on the side of the Church, the chief thing was that the ark
became a better guide by moving on in front, a thousand yards before the children of
Israel. It must surely have struck you, again and again, that, however hard it is for us to
live a life of faith eighteen hundred years after the Founder of our faith left the world, it
must have been very much harder for those to live it who preceded the Saviour into the
world. We speak not of the difference, though that is a great one, between the trusting to
a past and an only future Redeemer; we refer rather to the fact that Old Testament
Christians had no model, no pattern, by which to be strengthened and guided in their
sojourn through the wilderness. Prophets might believe that Messiah would one day die;
but prophets could scarcely know how Messiah before dying would live. Well might they
“search what or what manner of time the Spirit of Christ which was in them did signify,
when they testified beforehand the sufferings of Christ.” Well they might. That was no
mere curiosity. It was because they too had sufferings to endure, and knew well enough
how much easier the bearing of them would be if they could bear them within sight of
Immanuel’s. Now, that is just what we can do. Eighteen centuries, like the two thousand

29. cubits of the Hebrews, divide us in the rear from the living, moving man Christ Jesus,
who, before tasting death for every man, tasted all the woes and the wants of life. The
four Gospels are the eyes with which we keep Him in view who has gone on in front to
mark out our way. If I exult in anything about the writings of the Evangelists, it is in
this—that they contain my Master’s anticipation of my little walk of faith. There lives not
the believer of whose life there was not a rehearsal in Immanuel’s. Not, perhaps, in the
minuteness and exactness of its detail, but in character and in spirit. I can come into no
strait out of which I may not be helped by some strait of my Master’s. I can bear no
burden which some burden of His will not help me to carry. Our enemies are the same—
not that I have the Pharisees, or that He had Englishmen, to confound, but that the
spirits of both are alike, and the weapons that must conquer both common to my Master
and to me. The gist of this consolation is not that Christ bore what I have to bear: it is
that He got through it all, that it did not destroy Him, that He is alive on the other side,
and, which is better than all, has left that channel which His faith cut wide open for me,
that I, like my Lord, may go through that same Jordan on dry ground. That is the point:
I am not with Christ in the middle of the river. For then how do I know that the waves
will not engulf both the Master and the servant? But I see Him, mark you—just as the
Hebrews beheld their priests—going down to every one of my sorrows. I see that faith
piles up the waves in walls on either hand, and now before I have to touch that water I
can catch the beautiful spectacle of that triumphant Forerunner awaiting me on the
opposite bank, or else standing unhurt in the midst of the billows; and, having Himself
“overcome the sharpness of death,” has also “opened the kingdom of heaven to all
believers.” (H. Christopherson.)
Yet there shall be a space between you and it.—
Divine guidance not to be obscured
Some have thought that this was designed as a token of reverence; but in that case it
would have been prescribed long before, as soon as the ark was constructed, and began
to be carried with the host through the wilderness. The intention was, “that ye may know
the way by which you must go” (Jos_3:4). If this arrangement had not been made, the
course of the ark through the flat plains of the Jordan would not have been visible to the
mass of the host, but only to those in the immediate neighbourhood, and the people
would have been liable to straggle and fall into confusion, if not to diverge altogether. In
all cases, when we are looking out for Divine guidance, it is of supreme importance that
there be nothing in the way to obscure the object or to distort our vision. Alas, how often
is this direction disregarded! How often do we allow our prejudices, or our wishes, or
our worldly interests to come between us and the Divine direction we profess to desire l
At some turn of our life we feel that we ought not to take a decisive step without asking
guidance from above. But our own wishes bear strongly in a particular direction, and we
are only too prone to conclude that God is in favour of our plan. We do not act honestly;
we lay stress on all that is in favour of what we like; we think little of considerations of
the opposite kind. And when we announce our decisions, if the matter concern others,
we are at pains to tell them that we have made it matter of prayer. But why make it
matter of prayer if we do so with prejudiced minds? It is only when our eye is single that
the whole body is full of light. This clear space of two thousand cubits between the
people and the ark deserves to be remembered. Let us have a like clear space morally
between us and God when we go to ask His counsel, lest peradventure we not only
mistake His directions, but bring disaster on ourselves and dishonour on His name. (W.
G. Blaikie, D. D.)

30. Ye have net passed this way heretofore.
The untrodden path
Frequently, in the course of a man’s life, he is brought to a standstill before some new
difficulty of which till then he has had no experience. Now at such an emergency here is
the answer that is given by this ancient story: Put the ark of God in the river before you,
and keep it fully in your sight, then though it be overflowing all its banks you shall go
over dry shod. Let us take a few instances. There is the young person leaving the parental
home and beginning independent life. The lad has known all the experiences of school,
and has, perhaps, also made trial of business duties, while yet his evenings and mornings
have been spent in the loved society of the family circle; but now he is to go forth a
stranger to an unknown city, mayhap even to cross the ocean to a foreign land. Keep the
ark clearly before you, young man, and you have nothing to fear. The mariner who can
use his quadrant can always tell where he is if he can but get a glimpse of the sun at
noonday; and you may always know your way if you keep unclouded before your faith-
eye the Sun of Righteousness. We may further apply this principle to the young woman,
on the day when she leaves her father’s house to be the centre of the home circle of
another. What hopes have gravitated towards that day! What preparations have been
made for it! what congratulations have been uttered regarding it! Yet now that it has
dawned there is, at her heart, a fluttering of strange anxiety. It is not that she has any,
the slightest, element of distrust in him with whom she has linked her lot, but rather that
she distrusts herself, and is questioning whether she is equal to the new duties that
devolve upon her. So on the very verge of the river she seems to stand with “reluctant
feet,” as if she hardly dared to cross. Let her put the ark in the river and keep that in
sight, and all will be well. Let her resolutely look to Jesus as her Saviour and sovereign,
and the duties of her new life will become easy. The principle on which I am now
insisting is also admirably appropriate to the case of those who find themselves face to
face with a difficult duty such as has never before confronted them. In general every
man’s life, after he has fairly set out upon its labours, has what we might call an “even
tenor.” There is an ordinary routine of work to be done. But now and then this
tranquility is interrupted. Something comes that he has not forecast. He is distrustful of
himself in the matter. He knows not what to do. Now here again our practical maxim
becomes valuable. Send the ark before you and keep it in sight. Remember Jesus and His
atoning death. Open your heart for the reception of the Holy Spirit, and then you will be
guided as safely through your difficulty as were the tribes through the swollen river. Not
for spiritual difficulties alone, not for religious duties merely, as men too commonly use
these words, does our maxim hold. To the Christian every difficulty is a spiritual
difficulty, and every duty is a religious duty, and so in every emergency he is warranted
to look to Christ; nay, he is guilty of a sin not more against God than against himself, if
he does not. The ark is as much in its proper place in the counting-house as in the family
or in the Church; and if in your business perplexities you had more recourse to Jesus
directly and immediately, without letting any intervening human element come in to
hide Him from your thoughts, you would more frequently have deliverances to tell of,
and would find yourselves singing “new Ebenezers” to His praise. Depend upon it, you
will not soon lose yourselves if you keep Him in view. Some years ago a party of
travellers were passing over one of the Swiss mountains. After they had gone a
considerable way it began to snow heavily, and the oldest of the guides gravely shook his
head, and said, “If the wind rises we are lost.” Scarcely had he spoken when a gale arose,
and the snow was whirled into multitudinous drifts, and all waymarks were obliterated.